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Thiruppavai - Keesu Keesu

Written by Published in Thiruppavai

THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

KEESU KEESU

In this stanza, from the two addresses in vocative case PEY PENNE! and NAYAKA PPENPILLAY, which are diametrically opposite in meaning, we are to understand that they are said out of love and affection for the sleeping girl.  Whatever may be the apparent contradiction, the inner feeling is most important while moving with Sri Vaishnavas.

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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
 
KEESU KEESU
 
கீசு கீசு என்று எங்கும் * ஆனை சாத்தன் * கலந்து
பேசின பேச்சரவம் கேட்டிலையோ? பேய்ப் பெண்ணே! *
காசும் பிறப்பும் கலகலப்பக் கை பேர்த்து *
வாச நறுங் குழல் ஆய்ச்சியர் ** மத்தினால்
ஓசை படுத்த * தயிர் அரவம் கேட்டிலையோ? *
நாயகப் பெண் பிள்ளாய்! நாராயணன் மூர்த்தி *
கேசவனை பாடவும் நீ கேட்டே கிடத்தியோ? *
தேசமுடையாய்! திறவேலோர் எம்பாவாய்
 

In this stanza, from the two addresses in vocative case PEY PENNE! and NAYAKA PPENPILLAY, which are diametrically thiruppavai_7.JPGopposite in meaning, we are to understand that they are said out of love and affection for the sleeping girl.  Whatever may be the apparent contradiction, the inner feeling is most important while moving with Sri Vaishnavas.

In the 6000-Padi commentary we find very interesting and enlightening comments and to illustrate them an episode narrated with exquisite charm. Having woken up a handful of girls Andal could have proceeded on to Krishna. Why go to EVERY house? If one is a Sri Vaishnava he should think of the welfare of ALL- not just a few. Not even a single girl should lose the golden opportunity of getting the grace of Sri Krishna. A man's relationship with Sriman Narayana is true only if he rejoices at the good luck of another man as if it were his own son's. If he fails to feel that way he is no Sri Vaishnava.

ALKONDAVILLY JEEYAR, a sincere pupil of SRI RAMANUJA once met in Sri Rangam NANJEEYAR, the disciple of PARASARA BHATTAR. The former exclaimed," O Jeeyar!  Really I have not developed a taste for Bhagavad Vishaya (i.e., God)." Nanjeeyar was amazed and asked "How is this possible? you are the faithful student of Sri Ramanuja, serving him assiduously - still  you say this ?" The former said," If a man has real taste for Bhagavan he must enjoy the sweet company of His devotees. If not he is no Sri Vaishnava. Have we developed that pleasurable attitude towards Sri Vaishnavas? Hence I say so."

Unless the meeting, mingling and deriving supreme satisfaction and happiness in the company of Bhagavatas are secured here in this world (which is the intensive training ground for our life in Sri Vaikuntha), the Moksha will not be delectable. NAMMAZHWAR says at the end of Tiruvaymozhi," ADIYAARODU IRUNDAMAI". He aspired not for the mere union of the Lord but for the same in the company of His devotees, which alone would make it delectable.

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Thiruppavai - Pullam Silambina Kaan

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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

PULLUM SILAMBINA KAN

The girls approach the mansion of a gopi and wake her up by indicating signs of early dawn," even the birds are up and chirping. Get up." The sleeping girl rejects this reason, "oh girls, you never allow the birds in your town to sleep, with your chanting of His names and making them chant too.

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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

PULLUM SILAMBINA KAN

புள்ளும் சிலம்பின காண் * புள்ளரையன் கோயில் *
வெள்ளை விளி சங்கின் பேரரவம் கேட்டிலையோ? *
பிள்ளாய் எழுந்திராய் பேய்முலை நஞ்சுண்டு *
கள்ளச் சகடம் கலக்கழியக் காலோச்சி **
வெள்ளத்தரவில் * துயில் அமர்ந்த வித்தினை *
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும் *
மெள்ள எழுந்து அரி என்ற பேரரவம் *
உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்

 

thiruppavai_6.JPGINTRODUCTION: The first five pasurams of Tiruppavai form one section and pasurams 6-15 the second section. These 10 stanzas describe the sleeping girls being woken up by those who are already up. These two groups represent KAINKARYA NISHTHA (those impatient to serve God, like Lakshmana) and GUNA NISHTHA (those who are content to meditate on the glorious qualities of God, like Bharata). Nammazhwar speaks of their presence even in Vaikunthaloka - VAIKUNTATTU AMARARUM (service minded) MUNIVARUM (enjoying His Virtues). Poison acts on different people in different ways – some faint and some run here and there; so do the attributes of Sri Krishna. Hence the sleeping girls not a bit inferior in their longing for Krishna to those who wake them. Though one could go to Krishna on one's own, it is not advisable         "VEDAM VALLARGALAI KKONDU, VINNOR PERUMAN TIRUPPADAM PANINDU" says Nammazhwar. We should always approach Him through some godly person; because we have sinned against Him and being a SWATANTRA (free to act as He pleases), He may punish us. Hence a Recommending Authority is very much needed. Moreover His virtues are like a huge river in spate during rains, and so if a man wants to cross it surely he needs the help of others. Further unlike in the case of carnal company, enjoyment of His company will be sweeter in the company of Bhaktas.       

Those gopis who are vigilant are goaded on by their haste (twara) to get Kainkarya, while those that are asleep have firm faith (adhyavasaya) in the Lord as Upaya. Hence pasurams 6-15 give room for interpreting them as referring to Azhwars and acharyas.

PULLUM SILAMBINA KAN

The girls approach the mansion of a gopi and wake her up by indicating signs of early dawn," even the birds are up and chirping. Get up." The sleeping girl rejects this reason, "oh girls, you never allow the birds in your town to sleep, with your chanting of His names and making them chant too. This is no sign of dawn!" Then they mention a noteworthy sign," PULLARAYAN KOIL etc. The blowing  conch in the temple of Vishnu for early morning worship, is inviting us all for His service. Get up."


Here the phrase PULLARAYAN KOIL brings out an excellent quality of the Lord:
PUL is bird, here Garuda; ARAYAN king; KOYIL temple, the temple of Vishnu. But why this circumlocution?

There is a reason.
In Ramayana while narrating to Hanuman her abduction by Ravana, Sita says," On that fateful day I was lured by that demon disguised as a deer, and was separated from Rama's younger brother and Lakshmana's elder brother (RAMANUJAM LAKSMANA POORVAJAM CHA)." Such phraseology is used for a purpose. The Lord feels happy when His name is coupled with His devotee's and so does the devotee when he is referred to as being subservient to the Lord. The message of Sita (Sri Devi) and Andal (Bhu Devi) to us is that when a Sri Vaishnava names his child he should follow this principle.

ULLATHU KKONDU etc in this verse is noteworthy. The munis and yogins get up in the morning very slowly from their beds so that the Lord, taking eternal abode in their hearts may not be disturbed.Prahlada was pushed down from the top of a huge mountain,and while falling he held fast his bosom with great concern for Sri Hari living there, never bothering about what was happening to himself. But the Lord waited for him at the bottom of the mountain and received         him in his spread arms.

Parasara Bhattar used to embellish his body with silken robe, ornaments, sandal paste etc, and when asked about its propriety in respect of the despicable body,he said in his view it was not despicable but adorable being the sanctum sanctorum of the Almighty.

Andal also leaves this lesson in this verse: When you get up in the morning chant the name of Hari (HARIR HARIR HARIRITI VYAHARET VAISHNAVAH PUMAN). Let us do so.

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Thiruppavai - Maayanai

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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

MAYANAI

Among the assembled gopis, one expressed a doubt, "we are planning elaborately for getting the company of Krishna. But remember, we are sinners and our sins will throw obstacles in our path. It always happens when a good deed is contemplated. It is the way of the world.

 

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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

MAYANAI

மாயனை * மன்னு வட மதுரை மைந்தனை *
தூய பெரு நீர் யமுனைத் துறைவனை *
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கை *
தாயைக் குடல் விளக்கம் செய்த தாமோதரனை **
தூயோமாய் வந்து நாம் * தூமலர் தூவித் தொழுது *
வாயினால் பாடி மனத்தினால் சிந்திக்க *
போய பிழையும் புகுதருவான் நின்றனவும் *
தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய்

Among the assembled gopis, one expressed a doubt, "we are planning elaborately for getting the company of Krishna. Butthiruppavai_5.JPG remember, we are sinners and our sins will throw obstacles in our path. It always happens when a good deed is contemplated. It is the way of the world.

Take the case of Dasaratha who planned the coronation of Rama; the great omniscient sage Vasishta fixed the date; the citizens clamored for him and applauded the decision. But what happened? Rama went to the forest forsaking the city, and it was His Paduka (holy sandals) which sat on the throne for fourteen years.So what is the surety that we will succeed?"

The answer is given in this verse: Recite the name of Krishna; think of him; offer flowers; and all           obstacles will vanish. All sins committed before taking Refuge with Him, as well those unwittingly accruing after Surrender (Saranagati) will perish.

The Purva Agha (earlier sins) will be burnt to ashes like cotton bales in a fire; and the Uttara Agha (Subsequent Sins) will not stick to the person like drops of water to a lotus leaf.

Milk is both a pleasurable food as well as a medicine to cure bile. The same is the case with Him. (Maruttuvanai ninra mamanivanna)

 

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Thiruppavai - Ongi Ulakalanda

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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

ONGI ULAGALANTHA UTHAMAN

In this verse ANDAL wishes for rain and consequential prosperity for the whole world as the world is the property of her Lord. So who is a Sri Vaishnava? It is he who while being detached with reference to the riches of the world, is at the same time aspiring for them considering them as his Lord's riches. Hence all Sri Vaishnavas after daily prayer recite the verse which says "Sarve Janah Sukhino Bhavantu" every one should be happy.

 

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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

ONGI ULAGALANTHA UTHAMAN

 
ஓங்கி உலகளந்த * உத்தமன் பேர் பாடி *
நாங்கள் நம் பாவைக்குச் சாற்றி நீராடினால் *
தீங்கின்றி நாடெல்லாம் திங்கள் மும்மாரி பெய்து *
ஓங்கு பெருஞ் செந் நெல் ஊடு கயல் உகளப் **
பூங்குவளைப் போதில் * பொறி வண்டு கண் படுப்பத் *
தேங்காதே புக்கிருந்து சீர்த்த முலை பற்றி
வாங்க* குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள் *
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய்


thiruppavai_3.JPGIn this verse ANDAL wishes for rain and consequential prosperity for the whole world as the world is the property of her Lord. So who is a Sri Vaishnava? It is he who while being detached with reference to the riches of the world, is at the same time aspiring for them considering them as his Lord's riches. Hence all Sri Vaishnavas after daily prayer recite the verse which says "Sarve Janah Sukhino Bhavantu" every one should be happy.

Andal tells the girls,"If we, girls, recite the NAME of the Lord who measured the entire universe with his three steps and observe this vow then the whole world will become prosperous." Note the text which says "Uthaman PER"(his NAME). She could have simply said "if we sing the glory of the Lord." But she says instead, the NAME of the Lord. Which means that the NAME OF THE LORD (the Tiru Ashtakshara Mantra, the Eight-Syllabled one) is more efficacious than the Lord Himself.When,in the court hall of Duryodhana,Draupadi was being disrobed by Dussaasana,it was only the NAME "Govinda" which saved her modesty while the Lord failed her.

But we Prapannas (Surrenderers) seek salvation only from Him. The Mantra is only for understanding the true nature of the Soul, Lord, and the mutual relationship; it is essentially to promote the ARTHA PANCHAKA knowledge.

NEENGATHA Selvam - we see that riches do not remain for long with any man; then what does NEENGATHA mean? It refers to the Moksha Aiswarya, Service of God, obtained through the recommendation of Sri Mahalakshmi.

 

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Thiruppavai - Vaiyathu Vazhvirgal

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thiruppavai_2.JPGTHIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

VAIYATHU VAZHVIRGAL
 

At Andal's cordial invitation a huge crowd gathered and the wonder struck Andal exclaims, “in this ignorance-spreading world, are there so many interested in Emancipation!" She proceeds to prescribe "dos" and "don'ts" (which actually are the SAMBHAVITA SWABHAVA, the natural characteristics of the Adhikari).

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THIRUPPAVAI

Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

VAIYATHU VAZHVIRGAL

வையத்து வாழ்வீர்காள்! * நாமும் நம் பாவைக்குச் *
செய்யும் கிரிசைகள் கேளீரோ * பாற்கடளுள்
பையத் துயின்ற பரமன் அடி பாடி *
நெய்யுண்ணோம் பாலுண்ணோம் நாட்காலே நீராடி**
மையிட்டு எழுதோம் * மலரிட்டு நாம் முடியோம் *
செய்யாதன செய்யோம் தீக்குறளை சென்றோதோம் *
ஐயமும் பிச்சையும் ஆந்தனையும் கை காட்டி *
உய்யுமாறு எண்ணி உகந்தேலோர் எம்பாவாய்

At Andal's cordial invitation a huge crowd gathered and the wonder struck Andal exclaims, “in this ignorance-spreading thiruppavai_2.JPGworld, are there so many interested in Emancipation!" She proceeds to prescribe "dos" and "don'ts" (which actually are the SAMBHAVITA SWABHAVA, the natural characteristics of the Adhikari).

While we appear to be performing this vow for getting rain, in reality it is different. She stresses the words "NAMUM NAM Pavaikku"- NAMUM- WE are quite different from others; we long for His company, and firmly believe that He alone is the means for achieving it.
NAM Pavai - Indrajit did a malefic rite to put an end to Rama; but our beneficent rite is for securing Lord's and His world's prosperity and happiness.
 
The Sri Vaishnava code of conduct as prescribed by Andal is as follows:
  • Recite the Samskrita and Dravida Veda which sings the glory of the Feet of the Lord reclining on the Serpent in the Milky Ocean, all the while thinking about one's redemption.
  • Eschew all carnal and even worldly desires like eating ghee, drinking milk etc.
  • Bathe early in the morning. Don't adorn your eyes with eye liners, or your hair with flowers till the completion of the vow; meaning thereby a Sri Vaishnava needs decoration etc only when he is in union with the Lord.
  • Never indulge in an act which was not practiced by our righteous minded ancestors. Bharata refused the kingship though granted by his father and permitted by Rama on the grounds that the tradition of Solar Kings did not permit a younger son to rule when the elder was living.
  • A Sri Vaishnava should not speak ill of others or even think about it (which is tantamount to reporting it to the God inside the heart, thereby ensuring their fall); Sita never uttered a word to Rama about the ill treatment by the Rakshasis.
  • A SriVaishnava should ever be ready to do charity and impart knowledge about God to all those who need it.
  • In short he should constantly be thinking about his upliftment and keep his mind filled with peace and happiness.
 
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Thiruppavai - Margazhi Thingal

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THIRUPPAVAI

Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

MARGAZHI THINGAL

மார்கழி திங்கள் * மதி நறைந்த நன்னாளால் *
நீராடப் போதுவீர்!  போதுமினோ நேரிழையீர்! *
சீர் மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்! *
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன் **
ஏரார்ந்த கண்ணி * யசோதை இளஞ்சிங்கம் *
கார்மேனிச் செங்கண் கதிர் மதியம் போல் முகத்தான் *
நாராயணணே நமக்கே பறை தருவான் *
பாரோர் புகழப் படிந்தேலோர் எம்பாவாய்

The first stanza which states the central premise to be elaborated in the rest of the poem contains the following ideas: thiruppavai_1.JPG

  1. Andal praises the day (NANNAL) that has appeared of its own accord for the observance of the vow. What it means is that for a soul, that day is the Good Day when he understands all about himself and God and their mutual relationship of Lord and Servant which is stated in the Tirumantram.
  2. The fruit in getting one's body is for serving the Lord here and hereafter (NEERADA PODUVIR)
  3. All those who have a longing for the service of the Lord are qualified to join her.(PODUVIR PODUMINO)
  4. She speaks of the radiance that attended on the face of her companions on hearing her requisition. (MADI NIRAINDA; the moon is not in the sky alone!)
  5. The prosperity of Gokula consists of Sri Krishna's amiable pranks in stealing butter and girls; i.e., the wealth of a Sri Vaishnava consists of his intoxicating love for and enjoyment of Lord's company.
  6. Nandagopa's vigilance in guarding Krishna with his very sharp spear in hand symbolizes the "ASTHANE BHAYA-SANKA" and "MANGALASASANA-PARATA" which characterizes a Sri Vaishnava.
  7. Yasoda's over-indulgence of Krishna is responsible for all his pranks and misbehavior towards the young gopis.
  8. SrimanNarayana is the SOLE MEANS of attaining His Feet. This strikes the keynote of the Song Divine-TIRUPPAVAI.
  9. NARAYANANE (Upaya Swarupam) NAMAKKE (Adhikari Swarupam) PARAI (Phala Swarupam) TARUVAN. The safest means of securing Him is not Karma yoga etc but His Grace only. That is the sum and substance of this verse.
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Thiruppavai - Introduction

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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami

Introduction

Sri ANDAL is the quintessence incarnation of Sri BHUMI DEVI the Divine Consort of SRIMAN NARAYANA, who took birth on this earth to liberate suffering human beings from worldly bondage. She sang thirty sweet songs containing the cardinal principles of Sri Vaishnava Dharma during the month of MARGAZHI. 

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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
 
Introduction
Sri ANDAL is the quintessence incarnation of Sri BHUMI DEVI the Divine Consort of SRIMAN NARAYANA, who took birth on this earth to liberate suffering human beings from worldly bondage. She sang thirty sweet songs containing the cardinal principles of Sri Vaishnava Dharma during the month of MARGAZHI.
 
Andal3.jpgSinging these songs with understanding of their inner meaning will bring to us peace, prosperity and above all Divine Grace. ANDAL, though a Brahmin girl, assumes the guise of a cowherdess and yearns for everlasting happiness and service of the Lord. It is the age-old practice of Sri Vaishnavas to sing these stanzas every day of the year in the presence of the Lord in the temple as well as in their homes. This practice assumes special significance during MARGAZHI so much so that each day of this month gets its name from a paasuram, like for example the first day is called MARGAZHI-TINGAL.

It may appear in the beginning that Andal is intending to perform a particular religious vow to marry the Lord and thereby obtain His everlasting company, and that she is inviting all her girl friends to join her. It is only towards the end of TIRUPPAVAI that we learn that she did not actually go to any pond or river or perform a religious rite; SHE IS ACTUALLY PRAYING TO BE GRANTED THE SERVICE OF THE LORD FOR ALL ETERNITY. It is the soul's inner craving to redeem itself and to reach His Divine nearness in order to serve him ("Attaani cchevagam" as her father PERIYAZHWAR calls it) which forms the real purport of this poem.

Listen to the Thiruppavai Upanyasam by Sri.U.Ve.Velukkudi Krishnan Swami in the Upanyasam section.

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ஸ்ரீ:
பேரருளாளன் பெருந்தேவித்தாயார் திருவடிகளே சரணம்
ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
 
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உபந்யாஸ ஹஸ்த பூஷணம்
ஸ்ரீ காஞ்சீ பிரதிவாதி பயங்கரம் மாஹாவித்வான் அண்ணங்கராசாரியர் ஸ்வாமியின் சொற்பொழிவுகள்
தென்னாசார்ய சம்ப்ரதாய நுட்பங்கள்

Sri. U. Ve. Prathivādi Bhayankaram Annaṅgarāchāryār Swāmy’s Upanyāsams
Theṉṉāchārya Sampradāya Nuṭpaṅgal
 
நமஸகார ஆவ்ருத்தியைப் பற்றி
8. தென்னாசார்ய ஸம்ப்ரதாயஸ்தர்கள் ஒரு தடவை நமஸ்காரம் செய்வதென்றும் பிறர் பலதடவை நஸ்காரம் செய்வதென்றும் காண்கின்றது. பகவானை நமஸ்கரிப்பதென்பது மிகச் சிறந்ததொரு காரியமே. இதனை ஒரு தடவைக்குப் பல தடவையாகச் செய்தால் நல்லதல்லவென்று யாரேனும் நினைக்க முடியுமோ? நமஸ்கரிப்பவனுடைய கரணக்ராமமும் க்ருதார்த்தமாய், நமஸ்கரிக்கப்படுபவனான எம்பெருமானுடைய திருவுள்ளமும் ஸுப்ரஸந்நமாவதற்கு உறுப்பான காரியமன்றோ இது? அப்படியிருக்க, ஒரு தடவைதான் நமஸ்காரம் செய்ய வேணுமென்று ஒரு விரதமாகக் கொண்டிருக்க வேண்டிய அவசியம் என்ன? என்று ஒவ்வொரு விவேகிக்கும் இந்த சங்கை தோன்றும். இங்குத் தென்னாசார்யர்களின் திருவுள்ளம் கேண்மின், நம்மைப் பார்தால் நாம் எத்தனை தடவை நமஸ்கரித்தாலும் போராதது. எம்பெருமானைப் பார்த்தால் ஒரு தடவை நமஸ்கரிப்பதும் மிகையாகும். அப்பெருமான் கீதை முதலியவற்றில் தன்னை அல்ப ஸந்துஷ்டனாகச் சொல்லிக் கொள்ளுகிறான். “பத்ரம் புஷ்பம் பலம் தோயம்” இத்யாதிகள் அவனுடைய அமுத மொழிகளாகக் காண்கின்றன. தேவதாந்தரங்கள் மிகவும் ச்ரமப்பட்டு ஆராதிக்கபட வேண்டியவையென்றும் , எம்பெருமான் ஆராதனைக்கு எளியவன் என்றும் ப்ரஸித்தம். ஆழ்வார்கள் அவனுடைய பெருமையைப் பேசுமிடத்து “தொழுது மாமலர் நீர்சுடர் தூபங்கொண்டு எழுதுமென்னுமிது மிகையாதலின்” என்றும், “தொழக் கருதுவதே துணிவது சூதே’ என்றும் இப்புடைகளிலே அருளிச் செய்கிறார்கள். “பூயிஷ்டாம் தே நம உக்திம் விதேம” என்கிற உபநிஷத் வாக்யத்திற்கு “தே பூயிஷ்டாம் நம உக்திம் விதேம” என்று அந்வயம் காட்டி “நம:” என்று வாயினாற் சொல்லுவதும் எம்பெருமான் திருவுள்ளத்தாலே மிகக் கனத்ததாகும்” என்று நம் பூர்வர்கள் அர்த்தம் செய்தருளுகிறார்கள். பட்டர் “அஞ்ஜலி பரம் வஹதே” என்கிறார். நாம் ஒரு அஞ்ஜலி செய்துவிட்டாலும் அது அத்தலைக்குப் பெரிய பளுவாகத் தோன்றுமென்பதை நன்கு காட்டுகின்றார். ஆகவே ஸ்வாரதனனான எம்பெருமான் முன்னிலையில் நாம் பலகால் விழுந்தெழுந்தால் அவன் திருவுள்ளம் என்னகுமோ? “நம்மையும் தேவதாந்தரங்களைப் போலே நினைத்துவிட்டார்கள் போலும்” என்று அவன் திருவுள்ளம் புண்படலாகுமோ என்னவோவென்று அஞ்சி “ஆராதனைக் கெளியன்” என்கிற அவனுடைய பெருமைக்குக் குறைவு வாராதபடி நடந்துகொள்வோமென்றே நமஸ்காரத்தில் ஆவ்ருத்தி ஸஹிக்கப்படவில்லை.

On Repeated Namaskaaram
8. We see that Theṉṉāchārya sampradāyastars do namaskāram once, while others do several times. Doing namaskāram of Bhagavān is certainly a great act. Can anyone think that it is wrong to do several namaskārams in place of one? Isn't this an act that satisfies the karanakrāmam of the person doing namaskāram, and one that pleases much the heart (tiruvuḷḷam) of Perumāḷ towards whom namaskāram is done? This being so, a learned observer (viveki) might wonder as to what is the need to hold with conviction that namasakāram is done only once? Listen to Theṉṉāchāryars position on this. Looking at us, any amount of namaskāram is insufficient. Looking at Perumāḷ , it is too much to do namaskāram  even once. Perumāḷ speaks of Himself in Gītai, etc. as one who is satisfied by small things. 'Patram puṣpam phalam toyam', etc. are seen as His words of amṛutam. It is well known that the demi-gods (devatāntarams , devatais other than Perumāḷ) are hard to please (ie. hard to do āradanam to), and Perumāḷ  is very easy to please (ie. very easy to do āradanam to). When talking about His greatness, āḻvārs use the expressions: 'toḻudu māmalar nīrsuḍar dūpaṅkonḍu eḻudumeṉṉumidu migaiyādalin' and 'toḻak karuduvade tunivadu sūde'. In doing vyākyānam of the upaniṣad vākyam 'bhūyiṣṭām te nama uktim videma', our pūrvācāryārs show anvayam (ie. how the words should be rearranged to make sense of the vākyam) as 'te 'bhūyiṣṭām nama uktim videma', and explain that even oral utterance of 'namaḥ' weighs very heavy in Perumāḷ's tiruvuḷḷam. Bhaṭṭar says: añjali bharam vahate. He shows clearly that even if we do one añjali (namaskāram ), it will feel like a big load to the other side (ie. to Perumāḷ 's side). Therefore, what might happen to the tiruvuḷḷam of the svatantra (self-dependent) Perumāḷ , if we fall and rise several times in front of him? It is only fearing that His tiruvuḷḷam might be hurt as 'may be they thought me to be like  demi-gods', and so as to act without causing reduction to his greatness as 'ārādanaik keḷiyan', that repeated namaskāram is not tolerated.

 
ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
ஜீயர் திருவடிகளே சரணம்
 
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ஸ்ரீ:
பேரருளாளன் பெருந்தேவித்தாயார் திருவடிகளே சரணம்
ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
 
Thenkalai.JPG
 
உபந்யாஸ ஹஸ்த பூஷணம்
ஸ்ரீ காஞ்சீ பிரதிவாதி பயங்கரம் மாஹாவித்வான் அண்ணங்கராசாரியர் ஸ்வாமியின் சொற்பொழிவுகள்
தென்னாசார்ய சம்ப்ரதாய நுட்பங்கள்

Sri. U. Ve. Prathivādi Bhayankaram Annaṅgarāchāryār Swāmy’s Upanyāsams
Theṉṉāchārya Sampradāya Nuṭpaṅgal

In the essay, 'Āḻvārgal Pugaḻnda Kaṇṇaṉ', that we published earlier, a few elders informed that there is no mention of Kaṇṇaṉ having spoken Gītai, and wrote that "may be this confirms the argument that Gītai is of modern making". Here is the rebuttal to them. So far, we have not heard the argument that Gītai is of modern making. It is inappropriate for believers (āstikargal) to go with that argument. Āḻvārs have done praises on Gītai in several places in Divyaprabandam. It is worth reading Maṇavāḷa Māmunigal's vyākyānam of the Āchārya Hrudhya choornikai: bhagavan ñyānavidi paṇivagaiyenṛu ivvaṅgīkārattāle adukku (Gītaikku) utkarṣam. In 'Āḻvārgal Pugaḻnda Kaṇṇaṉ', we have even cited the Tiruvāimoḻi pāsuram: aṛiviṉāl kuṛaivillā agal ñyālattavaraṛiya, neṛiyellām eḍuttuṛaitta niṛai ñyānat torumūrtti. Tirumaḻisaippirān has most explicitly spoken of Gītai in Nānmugan Tiruvandādi as: āyan tuvaraikkoanāi ninṛa māyan anṛoadiya vākku.

A key to Viśiṣtādvaita siddāntam and a key to Theṉṉāchārya siddāntam are important to know. 'Sarīra-ātma bhāvam' is the key to Viśiṣtādvaita siddāntam. It is a great policy that, all upaniṣad vākyams resolve easily to the vedānti who properly learns the fact that 'sarvesvaran has all cetanams (entities that have ñyānam) and acetanams (entities that cannot have ñyānam) as his sarīram'. By the Rahsya Traya Sāra slokam, 'yadyatam yatisārvabhoumagatitam', Vedāntāchāryar declares that in the presence of a vidvān who knows this well, people of other philosophies will definitely get defeated.

முன்னுரை முற்றிற்று
 
One should know that the essence of Theṉṉāchārya siddāntam is this: no matter what, all focus is only on Perumāḷ's greatness. This is the significance of this sampradāyam. In other sampradāyams, one gets to see predominance only to cetanan and his actions. On the contrary, in this sampradāyam, one gets to see total predominance only to Sarvesvaran and His thoughts. One can get well clarified of this through a very popular anuṣṭānam. Listen, here it is.
 
End of Foreword
 
ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
ஜீயர் திருவடிகளே சரணம்
 
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ஸ்ரீ:
பேரருளாளன் பெருந்தேவித்தாயார் திருவடிகளே சரணம்
ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
 
Thenkalai.JPG

உபந்யாஸ ஹஸ்த பூஷணம்
ஸ்ரீ காஞ்சீ பிரதிவாதி பயங்கரம் மாஹாவித்வான் அண்ணங்கராசாரியர் ஸ்வாமியின் சொற்பொழிவுகள்
தென்னாசார்ய சம்ப்ரதாய நுட்பங்கள்
 
Sri. U. Ve. Prathivādi Bhayankaram Annaṅgarāchāryār Swāmy’s Upanyāsams
Theṉṉāchārya Sampradāya Nuṭpaṅgal
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3.  ஸ்ரீமந் நாத முனிகளுக்கும் ஆளவந்தார்க்கும் திவ்ய தேசமெங்கும் திரு நக்ஷத்ரோத்ஸவ பரிபாலனம் நடைபெற்றாலும் திருவவதாரஸ்தலமான காட்டு மன்னார் ஸன்னிதியிலே நடைபெறுவது வெகு விசேஷம். தினப்படி காலை மாலையிரு வேளையிலும் திருவீதிப் புறப்பாடு, பகலில் அலங்காரத் திருமஞ்சனம் ஸேவை சாத்து முறைகள், லோகோத்தாரனமான ததீயாராதனம், இரவு திருவீதிப் புறப்பாட்டின் பிறகு திருவாய்மொழி ஸேவை சாத்துமுறை இத்யாதி வைபவங்கள் விலக்ஷணமாக நடந்தேறுகின்றன. தலத்தின் அழகும் ஸந்நிதியின் ஸந்நிவேசமும் மிகமிக வாய்ப்பானது. நாதமுனிகள் திருநக்ஷத்திரம் ஆனு அனுடம். ஆளவந்தாரின் திருநக்ஷத்திரம் ஆடி உத்தராடம். எழுபத்து நான்கு மதகுகளையுடைய வீராணத்தேரி இத்தலத்தின் அருகிலேயே.
 
3.  Even though the tiru-nakṣatirams of Śriman Nātamunigal and Āḷavandār are celebrated everywhere in divyadesams, the celebrations happening in their place of birth, Kāṭṭu Maṉṉār saṉṉidi, is very special. Daily procession in the streets around the temple (tiruvīdip purappāḍu) in the morning and evening, day-time alaṅgāra sevai and sāttumurai, prasādam for Bhāgavatās (tadīyārādanam), Tiruvāimoḻi sevai and sāttumurai, etc. festivities (vaibhavaṅgal) get conducted with distinction. The beauty of the location and the vicinity (sanniveṣam) of the sannidi are very very opportune. Nātamunigal's tiru-nakṣatiram is āni anuṣam. Āḷavandār's tiru-nakṣatiram is āḍi Uttarāḍam. The Vīrānam lake, with 74 sluices, is nearby.
 
4.  ஸ்ரீமந்நாத முனிகளருளிச் செய்தது ந்யாயதத்வமென்கிற சாஸ்திரம் என்று முன்னோர்களால் குலாவப்படுகின்றது. அது இப்போது கிடைப்பதில்லையாதலால் லுப்தம் என்று நிச்சயிக்கலாயிற்று. ஆகவே ஸ்ரீவைஷ்ணவ ஸம்பிரதாயத்தில் ஆசார்யச்ரேணியில் முதன்மையாக க்ரந்தமருளிச் செய்தவர் ஆளவந்தார் என்றே இப்போது நாம் சொல்ல வேண்டும். இம்மஹாசார்யர்களுடைய க்ரந்தங்களில் ஸித்தித்ரய ஆகமப்ரமாண்யாதிகள் அதிப்ரெளட க்ரந்தங்கள். ஸ்தோத்ரரத்னமும் கீதார்த்த ஸங்க்ரஹமும் அமுதிலுமினியவை. ஸ்தோத்ரரத்னத்திற்கு தனியனிட்டவர்கள் “ஸ்வாதயந்நிஹ ஸர்வேஷாம் த்ர்யந்தார்த்தம் ஸுதுர்க்ரஹம், ஸ்தோத்ரயாமாஸ” என்றது மிகவும் ஆழ்ந்து பேசியது. இதில் த்ரயந்தார்த்த சப்தத்தாலே உபய வேதாந்தமும் ஸங்க்ருஹீதம். ஸம்ஸ்க்ருத வேதாந்தார்த்தம் சிறுபான்மையும், த்ராவிட வேதாந்தார்த்தம் பெரும்பான்மையும் அமையப் பெற்றது ஸ்தோத்ரரத்னம். அதிலிருந்து பல விசேஷார்தங்களை மேலே பலவார்த்தைகளில் விவரிப்போம்.
 
4.  It is held among leaders that Śriman Nātamunigal authored a sāstram called ñyāyatatvam. As it is not found today, it is determined as lost. Therefore, in Śri Vaiṣṇava sampradāyam, we must say that among the group of ācāryārs, Āḷavandār is the first to author a book. Among the books of this great ācāryān, Siddi Trayam, Āagama Prāmāṇyam, etc are the mightiest. Stotra Ratnam and Gītārtasaṅgraham are sweeter than nectar. After dwelling deep in Stotra Ratnam, the authors of its Taniyan said 'svādayanniha sarvaeṣām trayyantārttam sudurgraham, stotrayāmāsa'. In this 'trayyantārtta' sabdam takes in well both vedāntams (ubhaya vedāntam). Stotra Ratnam has in it the meanings of Sanskrit vedāntam to a minor extent and the meaning of drāviḍa vedāntam to a major extent. Ahead, we will elaborate on several special points from it.

 

ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
ஜீயர் திருவடிகளே சரணம்
 
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